John Cameron (1579-1625), a Scotchman by birth, belonged to French theology by his studies, his lectures, and his writings. After having been pastor at Bordeaux, he replaced Gomar in the chair of theology at Saumur, and also brought there other opinions. He was a man of learning and judgment, and well acquainted with philosophy; but he was little versed in the study of the Fathers, and given to attack, on all occasions, the books of Theodore de Bèze. He spoke of many things in the received doctrines that required correction; though his lectures, printed in 1626, do not clearly indicate what changes he had in view.
He had, as we have said elsewhere, some differences with the court, and sought refuge in England; but he was permitted to return to the country of his adoption. The national synod of Castres, granted a pension of seven hundred livres to his children, “in testimony of the honour in which his memory [was held].”
Moïse Amyraut (1596-1664), the most illustrious of the disciples of Cameron, was accused before the national synod of Alençon, of teaching opinions contrary to the confession of faith. Numerous letters from Holland and Geneva taxed him with a disguised plagiarism.
It is not our duty to relate these theological debates. It may suffice to mention that the learned professor of Saumur had enunciated a system, to which the name of hypothetical universalism was given, by way of opposition to the doctrine of the particularists. Amyraut taught that Jesus Christ’s death was sufficient for all men, but that he died efficaciously for the elect alone. He propounded also a universal predestination in a certain sense; nevertheless, he defended himself from the reproach of having adopted the principles of the Arminians, and even published a profession of faith against them.
The moderator of the synod, Benjamin Basnage, on hearing his apology, offered him the hand of fellowship, as well as to Testard, a pastor of Blois, who was accused of having adopted the same sentiments. The dispute was nevertheless renewed in the third synod of Charenton; but the assembly imposed silence on both parties, and forbade any further differences upon these questions, which it declared to be useless for the work of salvation.
Amyraut was charged by the last national synod with the compilation of the decisions concerning ecclesiastical discipline, and received from that assembly the most honourable marks of confidence. He had been long before reconciled to most of his adversaries.
Nearly forty works of his are extant upon matters of theology and edification. His paraphrases on the Bible were much approved. His Morale Chrétienne, dedicated to M. Villarnoul, of the family of Duplessis-Mornay, is the work of a man who had made himself thoroughly acquainted with the Bible, the human heart, and the world. “My purpose,” he says, “is to construct a code of Christian morality, in which I may build, upon the foundations of nature, the teachings which have been given us by Revelation.”
Amyraut did not simply possess the knowledge of the theologian; he had a cultivated mind, a lively and engaging conversation, agreeable manners, and a character which begot universal good-will. The cardinals Richelieu and Mazarin always showed him marks of great regard. He was exceedingly charitable, and during the last ten years of his life, distributed the revenues of his appointment of pastor to the poor of both communions.
His colleague, Louis Cappel (1585-1658), was one of the first Hebraïsts of his age. He propounded a system upon the use of the vowel-points in the original Hebrew, which excited great opposition, and his Critique Sacrée, published after his death, still more increased the number of his opponents, because he was accused of raising doubts upon the universally received text of the Old Testament.
Another colleague of Amyraut, Josué de la Place (1596-1655), drew up a great portion of the Thèses de Saumur, which were an object of considerable attention in the theological discussions of his times. He held peculiar opinions upon the imputation of the sin of Adam. Man, according to this doctor, while bearing the burden of original sin, is not responsible for it before God, as if he had himself fallen in the first transgression.